NEAR two months since our arrival had now been spent in labors incident to our enterprise. Already the place had assumed a new aspect. Our men, though collected at random labored agreeably together under the oversight of a trusty and experienced foreman, who, with his family, resided with us. It was humorously remarked by one of the mechanics, that they had "shingled an acre," as a single item of their labor.

      Previous to leaving Indiana I had, through the Missionary Secretary, arranged with the Bishops for the transfer to our work of Rev. Henry C. Benson, he having consented. Brother Benson had graduated at Asbury University the year preceding, had entered Indiana Conference, and was then engaged in the labors of a circuit. He was to take the place of principal teacher in our academy, and, till opening, was to aid in preparatory labors. After receiving his appointment to Fort Coffee, he was joined in marriage to Miss Matilda Williamson, daughter of T. W. Williamson, Esq., of Greencastle, Indiana. I mention this estimable couple the more particularly, as they were afterward so agreeably associated with us, and bore so cheerful and faithful a part in all our labors. At the time of which I write we were in daily expectation of their arrival, upon which I expected to start on my return to the States and bring out my family, with additional supplies; leaving, meanwhile, the management of the whole concern in the hands of brother Benson, whose habits and acquirements rendered him, though young, fully competent to the charge.

      Brother Benson had maintained a high standing in the University, and graduated with honor. The association proved fortunate in its influence upon the society of our mission as well as to the interests of the institution.

      While awaiting their arrival, and expecting to float down the Arkansas upon the annual rise, all event occurred which led to a change of plans and to my return by an unexpected route. A Delaware Indian arrived at our place, sent as an express messenger from the Cherokee Council-Ground at Tah-le-quah, where a general council of Western and South-Western Indians was then in session, inviting me to come to the Council, spend a few days there, and thence accompany a party of missionaries and Indians who would be going north to their homes on Missouri River, visiting the missions by the way, and returning by St. Louis to my former home. The proposal met my views, and was accepted. A day was spent in preparation. The management of affairs was committed to the foreman till the arrival of brother Benson, which occurred a few days after my departure. We were thus, for the time, deprived of our expected greeting on mission ground, and they, as it turned out, passed some solitary months, and underwent some scenes of affliction before we were ever permitted to meet at the scene of our future labors.

      On the morning of Thursday, the 22d of June, taking leave of our little mission company, and commending them and our cause to God, we were ferried over the Arkansas to the Cherokee side, gave a parting look back to our majestic bluff, and took up our line of march. Our Delaware friend, as guide, led the way, followed by Rev. J. M. Steele, missionary to the Choctaws, both on horseback ; while I brought up the rear in my buggy, bearing the rifle, provisions, and light camp equipage. Passing a thick skirt of woods, such as usually lines the streams of this country, we ascended a rocky bluff, and soon emerged into beautiful prairies, interspersed with woodlands. On our left, at the distance of about thirty miles, the Cavinole Mountain lay

in full view, and a little further west the peak known as Sugar-Loaf raised its pyramidal form. The morning was fine and our sensations delightful ; the more so to myself as I was taking a step toward home--though a distant home.

      No where, in all my prairie wanderings, have I witnessed a scenery equal to that presented upon these south-western savannas. The Spring and Summer aspect is beautiful beyond description. The whole face of nature presents an unbounded sea of variegated flowers. Many of the plants and shrubs that in our gardens and hot-houses are tended with assiduous care and made to grow secundum artem, and which, after all, have but a feeble and sickly existence, here flourish in wild luxuriance, as planted and nurtured by the All-forming Hand. Here is the passion-flower with its supposed mystic representations ; here the sensitive plant modestly folds its leaves before the heedless hoof of the steed, or is crushed beneath the wheels; here are a thousand other forms, some novel, some familiar, in which "Universal Love smiles all around." Quite a number of plants were pointed out as possessing medicinal virtues.

      The prairie lands here contiguous to the river, like those of the Choctaws upon the opposite side, are unproductive under the hand of cultivation. The hilly and mountainous parts are rocky and barren, while the plains are covered with mounds of different sizes, from one to ten feet in hight (sic), and so regularly formed as almost to lead to the conclusion that they were artificial, did not their immense number forbid the idea. They contribute much to the richness and beauty of the scenery. "Buffalo wallows" abound, left by the former occupants, as they have retired still further into the "boundless contiguity of"--prairie.

      Our Delaware friend we found to be an intelligent and interesting traveling companion. He not only served as guide, but officiated as cook pro tem., and instructed us generally in the details of camp life. He spoke English fluently, was lively and communicative, and entertained us

with many traditional and historical incidents pertaining to the different tribes. In passing through the Cherokee country he facetiously assumed, though a young man, to be by birthright their grandfather, arid claimed, in virtue of the relation, their particular respect and attention. The Delaware Nation, he informed us, claims to be grandfather to all the other tribes of the country; not in virtue of any greater antiquity or alleged lineal descent, but in consequence of the former superiority of this Nation over the others in numbers and strength, an idea which among Indians is expressed by the paternal relation. He gave us the following incident, which indicates that this relation is, to some extent, acknowledged by the ether tribes

      A party of Sioux, about two years previously, had fallen upon and massacred sixteen Delawares. Among the Sioux were some Winnebagoes who had participated in the deed. Some time subsequent to this it happened that the Winnebago tribe, according to custom, sent their pipe and tobacco, emblems of peace, to the Pottawatamies. The latter, indignant at the outrage committed upon the Delawares, refused the offering and sent it back, assigning as a reason that the Winnebagoes had assisted to "kill their grandfather." The Winnebagoes, upon this, sent another deputation with the same emblem, explaining that the individuals of their tribe who had participated with the Sioux in the murder of the Delawares were an irresponsible party that had broken off from their tribe, and for whose acts they were not accountable; that their nation had not countenanced nor taken part in the affair. With this explanation the Pottawatamies were satisfied, smoked the pipe of peace, sent their emblem in return to the Winnebagoes, and a mutual good understanding was restored. A fine specimen of diplomacy this. National honor, in Christendom, would probably have taken insult at the first rejection, and instead of friendly explanations, a bloody war have ensued. Our Delaware was a noble specimen of his tribe. Many years afterward, when traveling among the Delawares, I endeav-

ored to find him, but having lost the recollection of his name, I was unable to do so.

      In our first day's traveling we crossed a road leading into the interior, known as the "whisky-smuggling road," and from the marks of travel, it would seem that here, too, a large business was carried on in that line. Our guide informed us that, on the preceding Sabbath, about thirty barrels and several hundred jugs filled with whisky had been discovered in the vicinity of the Council-Ground, and incontinently spilled by the authorities ; a large portion of it the property of a white man. I have seen, and I feel, the deep degradation of our Indian tribes; but often I have been compelled to ask myself, "Who is the civilized and who the savage?" The principal vices of the Indians are emphatically our vices. If they get drunk it is upon our whisky. If they swear profanely, it is with our oaths, having no words in their own languages that are profane. If they gamble, it is with our cards. If they stab and shoot each other, it is with weapons, and powder, and balls that we have furnished them ; and yet we claim to be "civilized," and freely deal out to them the epithet "savage."

      A marked difference of national and individual character is observable between the Choctaws and the Cherokees. The latter have a larger number of educated and prominent men, and are in advance in general improvement ; but they have less candor and honest simplicity of character. The difference may be in part constitutional; but it is alleged that circumstances have had much to do in forming the Cherokee character; and that the feuds and crimes that have existed among thorn are traceable, in a great degree, to the treatment which they have received at the hands of the United States Government.

      The Cherokee people were removed principally or wholly from the limits of the State of Georgia, and numbered at the time of which I speak about twenty thousand. They occupy a beautiful and fertile section of country, lying north of the Arkansas River, and west of the northern

section of the State of Arkansas. The Nation comprised three parties. The first consisted of a number of Cherokees that had voluntarily left their former homes and taken up their abode in this region, previous to any removal by Government authority. These were known as the "Old settler party," or "Western Cherokees." The chief of this band was Rogers, a man of intelligence and reputed wealth. I have occasionally met him at Fort Smith, where he remained for a time in exile from his tribe. A second party was composed of those who had emigrated under the treaty of 1835, known as the "Schermerhorn Treaty," a treaty alleged to have been surreptitiously obtained by the agents of the Government from a minority of the Nation, led by the Ridges and other well-meaning men of the tribe, but against the wishes of the majority of the Nation, who never recognized its validity. These two fractions of the tribe were united in feeling and policy, and together constituted about one-third of the whole number. The remaining two-thirds of the tribe under their chief, John Ross, did not emigrate till years after, and even then persisted in refusing to acknowledge the treaty referred to.

      The result was mutual feuds, jealousies, and assassinations, and a state of internal discontent and commotion, which, for a time, greatly retarded their improvement. Ross and his party, on removal, took the government into their own hands and maintained the ascendency (sic), while the others vainly endeavored to recover their supposed rights. A plot was laid to murder Major Ridge, the father, Ridge, the son, and Bondinot, leaders of the minority, in the same night and at the same hour, though at places distant from each other. The plot was promptly executed, with a little variation in time, from not finding one of the victims at the expected place. This deed was, after my arrival in the country, bloodily avenged by the assassination of Vann and other leaders of the Ross party.

      This state of things, continued as it was for years, could not fail to exert a most unhappy influence upon the morals

and habits of the people. Some were kept out of the country, not daring to go to their homes ; others, driven to desperation, resorted to crime, murdering, plundering, and then fleeing the country; occasionally returning, repeating their outrages, and then fleeing again to their haunts among the wild tribes further west. These statements I had in substance from Judge Pascal, of whom I have before spoken as one of the Supreme Judges of the State of Arkansas. His wife was the daughter of Ridge the elder, an intelligent, well-educated, full-blood Cherokee woman. She spoke with deep feeling of the fate of her father and brother.

      Ross himself was kept in perpetual fear, and for many years was surrounded by a body-guard, ostensibly kept for the security of public documents, etc. When returning to the Nation, after an absence, he was met at the line by an escort to guard him home.

      I have referred to these events, and may do so again among the current events of the history of this people; but it is gratifying to add that the difficulties of the Nation have since been amicably adjusted, and they are now living together in quiet under the government of Ross, who is still living, and maintains his influence.

      The Cherokees are largely intermixed by the marriages of whites among them, more so, perhaps, than any other tribe on our frontier. A traveler, judging from appearance, might suppose that one-half of the Cherokee population have more or less of white blood. Next to them, the Chickasaws have, perhaps, formed most alliances of this kind, and after these the Choctaws. Very few of either of these tribes have intermingled with the African race. The Creeks have intermarried largely with the negroes, and some of their principal men are of this descent. It is now prohibited among them under severe penalties.

     The intermarriages of whites among Indians may sometimes be based upon virtuous and laudable considerations and I have known a few instances, I think, in which there was genuine affection and domestic happiness. But, in a

large majority of cases, these alliances are, doubtless, formed from sordid and mercenary motives. By this process a right of residence is gained, and all the offspring are entitled to the rights and claims of Indians, however small a proportion of the blood may run through their veins. Shrewd and designing white men, by this means, acquire an influence among them which is wielded greatly to their own advantage in treaties and other public negotiations. The influence of a resident white, or a prominent half-breed, is often well paid for by the agents of the Government in carrying a desirable measure. On this account they are regarded with great jealousy by the full-bloods. In case of an intermarriage between two tribes, the offspring are entitled to citizenship and annuities in both.

      Missionary labors have been faithfully bestowed upon this people, and with marked results. A large number have been brought into religious communion, and are consistently pious. Presbyterians of both Schools, Baptists, and Methodists are represented. Our membership was about equal to that among the Choctaws, consisting of near one thousand.

      Our first day's travel brought us to the bank of a river called "Illinois," a considerable tributary of the Arkansas, where we put up with a half-blood Cherokee, of portly appearance and courteous bearing; rather a fine specimen of an Indian "Bonifaco." A torrent of rain fell during the night, and in the morning the river was quite out of its banks, and the ferry-flat swept away. It was found lodged in the drift below, and a force of indians and negroes was collected to bring it back to its place. Steam-power was applied internally from the bottle. Almost the entire day was spent; and we began to think that our host was arranging matters so as to entertain us for another night. This our Delaware declared never would do; "we must cross, if we had to lie in the woods." About five o'clock in the afternoon our craft was in place, and we were soon safely over. We found that the whole country had been deluged, so that,

had we crossed earlier, we must have been delayed by smaller streams.

      For some time our route lay through a rough, mountainous region, the towering hills partially covered with low, scrubby trees and scanty vegetation. Prickly-pear abounds here. By brisk traveling we reached, before nightfall, a cabin in the edge of a fertile prairie, where we obtained a shelter. Our host was a little, withered, old white man, with a Cherokee wife. To a man who is willing to live without society a situation here is desirable; some of the valleys are exceedingly fertile, and there is no " crowding." Our hero was emphatically "lord of the fowl and the brute."

      At an early hour in the morning coffee and crackers were announced by our Delaware factotum. We took it, and were soon off. For some distance we passed ever Flint hills, very high, and composed of stones about the size and appearance of those broken up for M'Adamized roads. In some places we had a fine, natural turnpike, in its primitive, untrodden roughness. As we advanced the soil became better, flinty still, but fertile, with occasional farms. After passing through a variegated scenery for some distance, we emerged into a large and beautiful prairie. In the distance was seen an establishment of imposing appearance. This we learned to be Park Hill--of which in our next.

      PARK HILL is the site of the most prominent and influential mission among the Cherokees, and is under the patronage of the American Board. The situation is elevated and beautiful, with comfortable buildings and considerable cultivated land. The Principal, Rev. S. A. Worcester, was absent--a talented and pious minister of the Presbyterian Church, and son of a prominent New England clergyman. He had proven his constancy in the mission work and his attachment to the Cherokee people by a lifetime service and by "bonds and imprisonment." I shall have more to say of him hereafter.

      Rev. Mr. Foreman, an educated native minister of the same Church, entertained us kindly, and accompanied us subsequently to the Council-Ground. Mr. F. was Superintendent of the Education Fund of the Nation, amounting to about twelve thousand dollars per annum, and the Orphan Fund, of two thousand. These funds supported eleven schools in eight districts, which were said to be doing well. The Cherokees have no national appropriations for school purposes similar to those of the Choctaws. Their educational interests, and, indeed, all the business matters of the Nation, are managed chiefly by themselves. Even their annuities are received and paid out by their own officers, and not by United States Agents, as among the other tribes.

      The missionaries at this point were mainly employed in translating. They had a printing establishment, at which all the printing was done both for them and the Choctaws, there being, at that time, no press in the Choctaw Nation.

      They had translated and printed, in Cherokee, part of the Gospels, some of the Epistles, selections from the Old Testament, hymns, and a few tracts. I was presented with a copy of their hymn-book. A conversation with Mr. Foreman strengthened me in a previously-entertained opinion that the true policy is to educate the Indians in English solely. Language stands closely identified with habits and prejudices, cherishes and keeps them alive. These must be removed before any permanent change can be wrought in their condition and character. Meanwhile a few translations may benefit those who are too far advanced in life to acquire our language.

      The Cherokee language, as spoken, unlike that of the Choctaws, is harsh and fierce. It abounds in aspirates, and seems to possess great force and distinctness of articulation. Still it is very difficult to acquire; indeed, it is affirmed that no white man has ever learned to speak it correctly. One of the most talented and diligent missionaries among them, after much time and labor spent in the acquisition of the spoken language, imagined that he had so far succeeded that he might venture to preach in Cherokee; but on trial he so utterly failed that the idea was abandoned in despair of success. Sounds very nearly resembling each other are said to convey the most different and even contrary meanings, and distinctions of articulation are so minute that none except those familiar with them from infancy can express them properly. This gives rise to the most awkward and sometimes mischievous blunders. I have heard of mistakes like the following: One, wishing to invite a Cherokee to breakfast, used words which signify, "I want to fight you." Another, intending to say, "Sit down," said, "I'll cut your throat." A third, meaning to say, "Retire," said, "Go to heaven." A fourth, designing to describe a "fox springing from the ground," said, "The devil rising up." Words are dangerous things in any language; but it is peculiarly hazardous to tamper with such as these.

      One of the most extraordinary facts in the history of letters stands connected with the written language of the Cherokees. All the other Indian tribes that are in possession of a written language have had it framed for them by the whites, and, I believe, in every instance, by missionaries, and always by the use of our alphabet. The Cherokee alphabet was invented by one of their own tribe, and formed from original characters. The inventor was George Guest, an illiterate native Cherokee. The circumstances are said to have been as follows: Guest was an inveterate enemy to missionaries and missionary effort. He had the sagacity to discover the advantages of a written language, and the superiority which it gave to the whites over the Indians, and judged that if his people could be put in possession of a written language, they would thus be placed upon an equality with the whites. The great object with him was to counteract Christian influence rather than any general benefit to arise from the education of his people. Full of the thought, he set himself to the task, illiterate as he was, of constructing an alphabet, and at length succeeded in producing one and presenting it to the Nation. And so perfect was it found that it was adopted in general use, and, to this day, remains the only medium of written communication among them.

      No sooner was the discovery made than, to the great mortification of the inventor, the missionaries got hold of it, and commenced printing the Scriptures, hymn-books, and other religious publications, so that, in the providence of God, the discovery was made to serve the cause of religion. Poor Guest, disappointed and heart-broken, left his home, and wandered away among the wild tribes of the farther West, where he remained for years, a dejected, self-exiled outcast. Within a few years past I have seen, in a public journal, a statement of an appropriation, by the proper department at Washington, to pay for bringing George Guest home to his tribe. Whether he still lives or not, I am not informed. Had the Cherokee people,
     6

from that time, had a classic history, like that of Greece, the name of George Guest would have stood side by side with that of Cadmus ; rather would have risen above it for Cadmus only introduced a borrowed literature, while the Cherokee formed one anew. As it is, Cherokee history will soon close, and with it the name sink into forgetfulness. So much have the times in which a man acts his part to do with the reputation which his name carries down to posterity.

      The Cherokee alphabet is syllabic, consisting of eighty-five characters, each of which represents a syllable.

      Leaving Park Hill, we passed some excellent farms in a good state of improvement, among them that of John Ross, the Head-Chief. The scenery of this region is fine, and the improvements are the best to be found in the Indian country. It presents the aspect of our older prairie settlements in the States, east of the Mississippi. What, to us, added no little to the interest was that, upon one of the finest summits, we were pointed to a Methodist meeting-house, a frame building of respectable dimensions and appearance. Here, the ensuing year, as will be seen, we organized the Indian Mission Conference. It was known as "Riley's Chapel."

      To what has been said of the Cherokee character I must add another trait--their great vivacity and cheerfulness, exhibiting a striking contrast with their Choctaw neighbors. In manners they remind me of the French. The females are sprightly, and many of them handsome. They are excellent riders, and appear to fine advantage on horseback, sitting gracefully in the saddle, and managing a horse with dexterity. A specimen of skill in this line was afforded us as we approached the Council-Ground. A fine-looking Cherokee female appeared upon our left. She was well mounted and gayly dressed, her head bound with a kerchief, and her long, black hair flowing loosely in the air. Bounding over the prairie in a lope, she managed, for some time, to keep just in proper distance to give effect

to the exhibition, till, as if satisfied with the display, she wheeled off and went her own way.

      The Council to which we were going was a grand convocation of all the tribes in the South-West, and many of the North. The Cherokees had sent the pipe and tobacco to all the Indian tribes on the frontier, to the number of thirty-six, inviting them to a friendly conference. The Creeks had given a similar invitation the year previous, but with comparatively little success.

      Considerable interest was excited by the call, and no little speculation indulged as to the real design of the movement. Some attributed private and designing motives to the prominent Cherokees, and especially to John Ross. The minds of others were excited with the apprehension that there was about to be a hostile combination of the Indian tribes against the whites; and the department at Washington was addressed on the subject. Nothing has ever transpired, however, to justify either imputation. No specific object was announced in the call. In general they proposed to become better acquainted, cultivate friendly relations, and make such international regulations as occasion might require. It seemed to be simply a great family-gathering of all the tribes to enjoy a season of festivity, and to renew the ancient bonds of friendship.

      The time appointed for assembling was the 5th of June. They had now, as our Delaware informed us, been assembling some eighteen days, and had only commenced their sessions a few days previous, expecting to remain a week or two longer. Some twenty-two tribes had responded, and their representatives were on the ground to a greater or less number. The whole number in attendance was estimated at three or four thousand, supported by the Cherokees at an expense of two hundred and fifty dollars per day. Among the absentees were the Camanches, who had so much fighting on hand that they had neither leisure nor inclination to smoke the pipe of peace; the Pawnees also, who affected to suspect treacherous designs, and refused to attend unless

upon condition that five men should be sent as hostages for the safe return of their delegates; the real reason being, as was supposed, the fear of meeting the Osages, with whom they had hostilities. I must not omit to mention our own people, the Choctaws, who, with their agent, stood aloof from the whole proceeding.

      The United States Agent among the Cherokees at the time was Ex-Governor Butler, of South Carolina, who subsequently fell in the Mexican war; brother to the late United States Senator of that name.

      At an early hour in the day we arrived at the ground, and the vast assemblage of savans of the forest opened up before us. We were kindly received by several missionary brethren in attendance; and I soon found myself quartered at the hospitable home of Young Wolf, an aged and venerable Cherokee, whose character will receive a further notice.

      WE were now prepared to contemplate at our leisure the appearance and movements of the assemblage, the largest and most imposing of its character probably that was ever convened.

      The site of the Cherokee Council-Ground is called Tah-le-quah; a name brought with them from their Eastern home. A considerable village has since grown up, but at that time there were no improvements save the rude preparations for their annual council sessions. An area of perhaps three acres was inclosed (sic). Upon the line of inclosure (sic), and in rear of it, were about thirty cabins. Two of these, facing each other upon opposite sides of the square, were, on ordinary occasions, used by the two houses of the Legislative Council of the Cherokee Nation, which like that of the Choctaws consists of an upper and lower house. The remaining cabins were for the accommodation of members in attendance; and now all were appropriated to the use of the delegated representatives of the several tribes. The multitudes of men, women, and children that had come together of their own accord to witness the proceedings and help to devour the beef, were spread abroad over the plains in the true Indian style, accommodating themselves, day and night, by a fire in the open air.

      The assemblage presented a motley appearance, exhibiting every age, phase, and condition of indian life of both sexes. The costume of the Indian tribes is greatly varied, from the richest and most genteel style of their white neighbors to the rudest and simplest form of savage dress. Hence an Indian gathering presents a singular and fan-

tastic commingling of the tastes of the white and the red man. The most common male dress of the half-civilized is a calico hunting-shirt. Some wear pantaloons, some leggins; some with hats, some caps, some bareheaded; but more still with a handkerchief or shawl tied round the head in the form of a turban; some with boots or shoes, some moccasins, and many barefooted males and females fantastically ornamented, especially about the head ; some with rich plumes, some with more common, and many with the single quill of a fowl. Almost every one is distinguished by some article of display ; the ears and noses, especially of the ruder tribes, variously and profusely ornamented, and their faces, arms, and bodies painted according to the custom of their several tribes. They have a great passion for gay colors, especially for red. Sashes, shawls, and handkerchiefs are in great demand. Many very rich red blankets are used among them. The article of our apparel which they seem most to abominate is the hat or bonnet. Although compelled, when full-dressed, to conform to the usage of the whites in this respect, yet all, especially the females, seem greatly relieved when they can doff the headdress, and, in their own free and easy style, substitute a kerchief or shawl in its place. The dress of the Cherokees approaches more nearly to the white costume than that of most of the other tribes.

      Among the persons first pointed out to me were Ross, the present Head-Chief, and candidate for re-election, and Vann, the opposing candidate, sitting in friendly conversation. The men were leisurely smoking their pipes, and engaged in low tones of conversation ; the women were employed in beating the corn, and other labors of the camp. Indians are rarely in a hurry; time is of no value to them. Two weeks passed, after the day set for opening, before the first " talk." They seemed quite as contented upon their beef rations alone as our legislative savans do with their per diem and "roast beef."

      About eleven o'clock the horn was blown as a signal for

assembling, but no attention was paid to the summons; the smoking, talking, and lounging went on as before. About three in the afternoon another signal was given, and they slowly assembled and prepared themselves for business.

      No formality was observed in the opening. A large, well-roofed shed stood in the center of the ground, under which the services were held. A stand, or rostrum, was placed on one side, which, however, was not occupied by the speakers, who seemed to prefer a place on the ground. In front of the stand was a table covered with wampum and the great pipes used on special occasions. The seats were rude benches, placed with one end toward the table, and extending out like the radii of a semicircle. The several delegations were arranged upon separate seats, the Delawares taking precedence. The speaker occupied a central position at the table, and the interpreter for each tribe stood at the head of his delegation.

      Eighteen tribes were represented by properly-authorized delegations. In some instances two or three, or even four, tribes spoke the same language with such slight differences as to understand the same interpreter. There were eight interpreters, one of whom spoke two languages, and acted for two different tribes. The process of speech-making was exceedingly slow. The speaker gave his address sentence by sentence, in his own language. At the close of each sentence or clause he paused, and his own interpreter rendered the words into English, the only medium common to all. The several interpreters then, in turn, repeated them, each to his delegation in their own language; upon which the delegation responded with the hearty grunt peculiar to Indians--as if to say, "We hear you;" or, "We understand your words." Each waited for the others with deliberate slowness. The words being thus repeated nine times after their rendering into English, afforded ample time for taking notes, even without the aid of stenography. I took down several of the speeches, which may serve to give a specimen of Indian oratory in modern times.

      Before proceeding to the speeches, I will lay before the reader a brief account of the personale of some of the notables present:

      JOHN ROSS, now, and for many years past, the Head-Chief of the Cherokee Nation, was, in point of talents and acquirements, the first man present. He is a small, active man, apparently then fifty years of age; said to be one-eighth Cherokee, but with little or no appearance of the Indian; much such a man in appearance as Martin Van Buren, only a size smaller ; quite equal, I should think, in mental caliber and business tact, to the average of our Congressmen. Ross occupies about the same standing among his people as Col. Pitchlynn among the Choctaws, though Pitchlynn is more of an Indian.

      LOWRY, the second Chief of the Cherokees, was an aged and venerable-looking man; neat, though plain, in his person; grave and sedate in his demeanor; a communicant, I believe, in the Presbyterian Church, and perhaps an elder. I think I have since seen a notice of his death. I suppose him to have been a pious man, and useful in his tribe.

      BUSHY-HEAD, a Cherokee, was the Chief Justice of the Nation, their interpreter, and also a Baptist preacher. He was a large, robust man, having much the appearance of a well-fed Ohio farmer, with apparently no more of the Indian about him than Ross. He interpreted fluently, was a man of reputable talents, and was said to possess great influence in his Nation. He also, I think, is since deceased.

      GEN. ROLY M'INTOSH, Head-Chief of the Creek Nation; in appearance a full-blood, and unable to speak English; apparently forty-five years of age, rather below the medium stature, thoughtful and expressive countenance, eyes somewhat peculiarly set; and whole contour indicative of honesty, foresight, and great firmness and decision of character. He was of a family of note among the Creeks, and possessed almost unlimited influence in his tribe. I must say that I was prepossessed in his favor, notwithstanding his alleged fixed hostility to missionary effort.

      WILD CAT, the Seminole warrior, so conspicuous for the part he acted in the Florida War, and the trouble which he and his band gave to the United States troops. He was, I should think, about twenty-five years of age, five feet ten inches in hight (sic), sprightly countenance, light and graceful step, and possessing every mark of energy and vigor of character. He bore on his person a greater amount of silver ornament than any one present; broad silver bands upon his forehead and wrists, a string of silver plates, each in the form of a crescent, about eight inches in the curve, and one and a half broad, suspended one below another from the neck almost to the waist, besides a large profusion of smaller ornaments. He walked as if he disdained the earth on which he trod. He, I think, is since dead also.

      WAU-BON-SA a Pottawatamie Chief, said to be eighty-seven years of age; treated with great respect by those of his tribe present ; complete Indian costume, with the skin of a crow split in the middle, through which his head was thrust, covering his shoulders and back, and the tail hanging down before.

      SHIN-GA-WAS-SA--if I recollect the name correctly--an Osage brave; large, fleshy, good-humored, and, like the rest of his tribe, an incessant talker and boaster.

      The list might be enlarged, but these are specimens. Artists were upon the ground, obtaining portraits of such chiefs and distinguished men as they could induce to sit for them. Years after, in the fine gallery of Indian portraits of the Smithsonian Institute at Washington, I was highly entertained by the sight of familiar faces, some of which were probably sketched at that time.

      The first speaker, after my arrival, was Ross. His talk was delivered by him in English, from a manuscript held in his hand. The following is nearly a verbatim report of his address

      "Brothers, the talk of our fathers has been spoken, and you have listened to it. You have also smoked the pipe of peace, and taken the hand of friendship around the council
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fire newly kindled here at Tah-le-quah in the West. We have been made glad on this interesting occasion.

      "Brothers, when we look back to the history of our race we see some green spots that are pleasing to us. We also see many things to make our hearts sad. When we look back on the days when the first council-fires were kindled, around which the pipe of peace was smoked, we are grateful to our Creator for having united the hearts of the red men in peace; for it is in peace only that our women and children can enjoy happiness and increase in numbers. By peace our condition has been improved in the pursuits of civilized life. We should, therefore, extend the hand of peace from tribe to tribe, till peace is established between every nation of red men within the reach of our voice.

      "Brothers, when we call to mind the early associations which endeared us to the land that gave birth to our forefathers, where we were brought up in peace to taste the blessings of civilized life; when we see that our fires have there been extinguished, and our families been removed to a new and distant home, we can not but feel sorry. But the designs of Providence are mysterious; and we should not, therefore, despair of once more enjoying the blessings of peace in our new home.

      "Brothers, by this removal tribes hitherto distant from each other have become neighbors, and those hitherto unacquainted have become known to each other. There are, however, numerous other tribes with whom we are still strangers.

      "Brothers, it is for renewing in the West the ancient talk of our forefathers, and of perpetuating forever the old pipe of peace, and of extending them from nation to nation, and of adopting such international laws as may redress the wrongs done by the people of our respective nations to each other, that you have been invited to attend the present Council. Let us, therefore, so act that the peace which existed between our forefathers may be pursued, and that we may always live as members of the same family.

      "Brothers, the business of the Council is now before you, and I hope you will persevere till it is finished."

      Ross was followed by the Creek Chief, Roly M'Intosh. This talk was delivered in his own language, and rendered by his nephew into English; then given by the different interpreters to their respective tribes. This speech, doubtless, suffers by translation into English ; yet it will be seen to have some beauties. He spoke with much earnestness and apparent feeling about as follows:

      "Friends and brothers, we are all assembled here under this roof. I am going to speak a few words.

      "Brothers, we are met together to renew our forefathers' talk. It was made in the East. It has been brought to the West. Yet every day we assemble here we attend to it as well as we know how.

      "Brothers, our fires are all behind. They were first kindled in the East; but now we have been driven to the West, and have renewed our fires.

      "Brothers, we are now in the West. We are trying to make the path of our forefathers, that it may extend from one door to the other; that it may be a white path; that it may be kept clean; that our rising generation may walk in the paths of peace.

      "Brothers, you are met together to make such international laws that you may raise your children in peace. We and our brethren, the Cherokees, have made these broken days [so the Creeks called Council times] for this Council, and we have come for the purpose of seeing that the talk of our forefathers be renewed.

      "Brothers, I do n't know how many tribes there are in the North. We have sent the wampum to them that they may come in and walk in the paths of peace. I am willing, also, to extend my hand to the tribes of the South, and take them by the hand, and invite them in, and extend to them our fires, that they may kindle their lights and walk in the paths of peace.

      "Brothers, I am now going to part with you. I hope

you will not think hard of me. It has been the custom of the Creeks to renew our fires every year, [alluding to the time having arrived for the sitting of their own National Council.] We have already staid longer than we expected. Some of our men have already gone home. We leave some chiefs to represent our Nation, and whatever may be determined, we will coincide with you when the instrument of writing containing it shall be presented to us."

      The main points embraced in both these speeches are the same--their lingering love for their former homes, respect for their ancestry, a cautiously-expressed sense of the injustice done them by their removal, a reluctant resignation to their fate, and a desire to cultivate the arts of peace and to provide for their offspring. The reader will not fail to perceive that the former of these addresses is the speech of one who is virtually a white man, though affectedly in the Indian style, while in the latter he will recognize all the characteristics of the true Indian. If his taste be like mine, he will not hesitate which most to admire. An elegant touch of Indian pathos is contained in the expression of M'Intosh, "Our fires are all behind."

      These were followed by one from a young Chickasaw, in which, on behalf of his fellow-delegates present, he took leave of the Council, assigning as a reason for their departure the unexpected failure of the Head-Chief, and others of the delegation, to attend, their own want of instructions and consequent lack of authority to do any thing that would be binding upon their Nation, illustrating his remarks by reference to some of their peculiar national customs in their diplomatic intercourse, and expressing his hearty approval of the objects of the Council. He spoke in English, was modest and apparently educated, and spoke with chasteness and fluency. These three speeches, by this slow process, occupied the time till sunset. After a public request that the following day--Sabbath--should be employed by the ministers present in religious services, they dispersed as unceremoniously as they had assembled.

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© 2003 for the NEGenWeb Project by Pam Rietsch, Ted & Carole Miller.